Addendum to the benefits of the hadith: (Abu Sa'id al-Khudri (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) forbade buying what is in the wombs of livestock until they give birth.)
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The Shaykh : And it may yield a little. Well, if you hired a person to harvest truffles—wait, what came after that?—you hired a person to harvest truffles for me from noon until sunset, is that permissible?
The student: Yes.
The Shaykh : Because the contract here is for his benefit, for his benefit, not for the acquisition of the item, for the benefit, not for the acquisition. The important thing is that it is analogized to the strike of the diver, or what is similar to it. And it is derived from this hadith, as a whole: the care of the Shari'ah in protecting people from what causes disputes among them. From where is this taken?
Because these types of transactions that contain excessive uncertainty will result in the defrauded party harboring resentment, hostility, and hatred toward whom? Toward the defrauder. And the defrauder will become arrogant and boast over the defrauded party. So the Lawgiver protected people from this predicament in which they get entangled.
Well, and among its benefits is also: that it is obligatory to stay away from everything that causes hostility and hatred. Because if the Lawgiver forbade these types of transactions out of fear of the hostility and hatred that arises from them, that indicates that anything equal to them in this meaning is like them and is forbidden. For this reason, the Prophet (peace and blessings be upon him) said: : meaning, do not do the things that cause hatred. And he informed that hatred—may Allah forgive me—he informed that hatred is among the things Satan desires for the children of Adam: [Al-Ma'idah 5:91] .
Well, and among the benefits of the hadith is: that if one is forbidden from the causes that lead to hostility and hatred, then the meaning necessitates commanding the causes that lead to loyalty and love. Is that correct?
The student: Yes.
The Shaykh :"For the prohibition of a thing is a command for its opposite", and there is no doubt in this that the Shari'ah commands everything that leads to affection, love, and loyalty, the loyalty of the believers to one another. For Allah the Exalted says:[At-Tawbah 9:71], and the Prophet (peace and blessings be upon him) said: Sunan Abi Dawud 5193Sahih (Al-Albani). So whatever leads to loyalty and love is commanded by the Shari'ah. If it is commanded by the Shari'ah, then the sensible person will do it, along with what is in love and loyalty of intimacy, tranquility, improvement of circumstances, and expansion of the chest. If you now imagine yourself not meeting a person without having hostility and hatred for him in your heart, would you be happy?
The student: No.
The Shaykh : Never. The markets will feel narrow to you. But if you harbor nothing for your Muslim brothers except love and loyalty, then you will be happy with every Muslim you meet, because you are meeting those you love and those you are loyal to and who are loyal to you. So this also contains a psychological comfort that is not found in every person who hates and despises people.
So if someone says: If a person has what causes affection and love, and what causes hatred and hostility, what does he do? We say: Allah said:[Al-Isra 17:35]. Love him for what he has that necessitates love, and hate him for what he has that necessitates hatred, and do not let one side overpower the other. The Messenger (peace and blessings be upon him) said: Sahih Muslim 1468b: meaning, do not hate it absolutely. : And so the balance. You hardly find anyone who is free from what causes hatred except rarely. But compare this and that, and give every thing its ruling. And among the benefits of this hadith is: preventing a person from everything that leads to gambling and betting. Why? Because all these types of sales contain risk and excessive uncertainty. A person may be a gainer in them, or he may be a loser. And if a person becomes accustomed to this type of transaction, his soul becomes greedy, and he starts dealing in such transactions based on risk and excessive uncertainty until they lead to larger transactions. For this reason, the owners of gambling often become poor in one night. You find this man, for example, has millions, so he gambles and is defeated. He is defeated on the first strike by a million. Is that possible or not?
The student: It is possible.
The Shaykh : It is possible, or more. So he says: Well, I will play again to get the million back. So he strikes another blow with two million. He says: I will play a third time so I can return the three, but he strikes a crushing blow of three million, so the total becomes six. And if he had a hundred million, he would finish it in one night. So he becomes poor after being rich. And do not think these sales are light. If the soul becomes accustomed to these gains based on excessive uncertainty and risk, it starts to aspire to what is greater and larger, and it falls into gambling, which is the companion of intoxicants in the Book of Allah, and indeed the companion of worshipping idols in the Book of Allah:[Al-Ma'idah 5:90].
The student: ...
The Shaykh : The sheep, may Allah reward you, and other than the sheep. If you feed it well, you will find milk. Yes. And if its food is little, its milk is little. And if it is a mountain goat, it is milked a lot. And if it is a stubborn one, it refuses. I remember that there are cows that do not agree to be milked at all. Some women can only be milked by a specific woman.
The student: Some cows.
The Shaykh : Yes, some cows can only be milked by a specific woman. Yes, to the extent that if it is sold, the buyer asks for the garment of the woman who used to milk it, so that the buyer's woman wears it in order to milk it. And some cows can only be milked when eating. So some people trick it and tie a date in its hair, hold it by the hair, and it kicks it all like this. When the date dries on the hair, it becomes like a pebble. So they present it to the cow. The cow cannot eat it because it is hard, so it starts licking it with its tongue, and it is milked. Ah, but is this trick permissible?
The student: Yes.
The Shaykh : Because the cow is unjust. The cow is unjust. Why does it prevent the right of its owner while he is fulfilling its duty? Yes?
The student: I say: Why does he not give it to her?
The Shaykh : He does not give it to her. But if it is full, and it has become accustomed to not being milked except when eating, it is not milked.
The student: It eats, he gives it to her.
The Shaykh : No, what does he give it? No. For this reason, they consider it a defect. They consider it a defect. If the buyer sees it, he has the right to return it. Yes.
The student: Yes.
The Shaykh : Because the contract here is for his benefit, for his benefit, not for the acquisition of the item, for the benefit, not for the acquisition. The important thing is that it is analogized to the strike of the diver, or what is similar to it. And it is derived from this hadith, as a whole: the care of the Shari'ah in protecting people from what causes disputes among them. From where is this taken?
Because these types of transactions that contain excessive uncertainty will result in the defrauded party harboring resentment, hostility, and hatred toward whom? Toward the defrauder. And the defrauder will become arrogant and boast over the defrauded party. So the Lawgiver protected people from this predicament in which they get entangled.
Well, and among its benefits is also: that it is obligatory to stay away from everything that causes hostility and hatred. Because if the Lawgiver forbade these types of transactions out of fear of the hostility and hatred that arises from them, that indicates that anything equal to them in this meaning is like them and is forbidden. For this reason, the Prophet (peace and blessings be upon him) said:
Do not hate one another
لا تباغضواSatan only wants to cause between you animosity and hatred through intoxicants and gambling
إنما يريد الشيطان أن يوقع بينكم العداوة والبغضاء في الخمر والميسرWell, and among the benefits of the hadith is: that if one is forbidden from the causes that lead to hostility and hatred, then the meaning necessitates commanding the causes that lead to loyalty and love. Is that correct?
The student: Yes.
The Shaykh :"For the prohibition of a thing is a command for its opposite", and there is no doubt in this that the Shari'ah commands everything that leads to affection, love, and loyalty, the loyalty of the believers to one another. For Allah the Exalted says:
The believing men and believing women are allies of one another
والمؤمنون والمؤمنات بعضهم أولياء بعضٍBy him in whose hand my soul is, you will not enter Paradise until you believe, and you will not believe until you love one another: should I not guide you to something doing which you will love one another: spread out salutation among you.
والله لا تدخلوا الجنة حتى تؤمنوا ، ولا تؤمنوا حتى تحابوا ، أفلا أخبركم بشيء إذا فعلتموه تحاببتم ؟ أفشوا السلام بينكمThe student: No.
The Shaykh : Never. The markets will feel narrow to you. But if you harbor nothing for your Muslim brothers except love and loyalty, then you will be happy with every Muslim you meet, because you are meeting those you love and those you are loyal to and who are loyal to you. So this also contains a psychological comfort that is not found in every person who hates and despises people.
So if someone says: If a person has what causes affection and love, and what causes hatred and hostility, what does he do? We say: Allah said:
and weigh with an even balance
وزنوا بالقسطاس المستقيمA believing man should not hate a believing woman
لا يفرك مؤمن مؤمنةIf he dislikes a trait in her, he will be pleased with another trait in her
إن كره منها خلقاً رصي منها خلقاً آخرThe student: It is possible.
The Shaykh : It is possible, or more. So he says: Well, I will play again to get the million back. So he strikes another blow with two million. He says: I will play a third time so I can return the three, but he strikes a crushing blow of three million, so the total becomes six. And if he had a hundred million, he would finish it in one night. So he becomes poor after being rich. And do not think these sales are light. If the soul becomes accustomed to these gains based on excessive uncertainty and risk, it starts to aspire to what is greater and larger, and it falls into gambling, which is the companion of intoxicants in the Book of Allah, and indeed the companion of worshipping idols in the Book of Allah:
indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.
إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان فاجتنبوه لعلكم تفلحونThe student: ...
The Shaykh : The sheep, may Allah reward you, and other than the sheep. If you feed it well, you will find milk. Yes. And if its food is little, its milk is little. And if it is a mountain goat, it is milked a lot. And if it is a stubborn one, it refuses. I remember that there are cows that do not agree to be milked at all. Some women can only be milked by a specific woman.
The student: Some cows.
The Shaykh : Yes, some cows can only be milked by a specific woman. Yes, to the extent that if it is sold, the buyer asks for the garment of the woman who used to milk it, so that the buyer's woman wears it in order to milk it. And some cows can only be milked when eating. So some people trick it and tie a date in its hair, hold it by the hair, and it kicks it all like this. When the date dries on the hair, it becomes like a pebble. So they present it to the cow. The cow cannot eat it because it is hard, so it starts licking it with its tongue, and it is milked. Ah, but is this trick permissible?
The student: Yes.
The Shaykh : Because the cow is unjust. The cow is unjust. Why does it prevent the right of its owner while he is fulfilling its duty? Yes?
The student: I say: Why does he not give it to her?
The Shaykh : He does not give it to her. But if it is full, and it has become accustomed to not being milked except when eating, it is not milked.
The student: It eats, he gives it to her.
The Shaykh : No, what does he give it? No. For this reason, they consider it a defect. They consider it a defect. If the buyer sees it, he has the right to return it. Yes.